A Sermon preachd before the Right Honourable the LordMayor the aldermen and citizens of London by Andrew Snape

13 Pages·2021·0.15 MB·English

The Project Gutenberg EBook of A sermon preach'd before the Right
Honourable the Lord-Mayor : the aldermen and citizens of London, by Andrew Snape

This eBook is for the use of anyone anywhere in the United States and most
other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms of
the Project Gutenberg License included with this eBook or online at
www.gutenberg.org. If you are not located in the United States, you'll have
to check the laws of the country where you are located before using this ebook.

Title: A sermon preach'd before the Right Honourable the Lord-Mayor : the aldermen and citizens of London
at the Cathedral-Church of St. Paul on Monday the 30th of
Jan. 1709/10 being the anniversary fast for the Martyrdom
of King Charles

Author: Andrew Snape

Release Date: February 26, 2015 [EBook #48370]

Language: English

Character set encoding: ISO-8859-1

*** START OF THIS PROJECT GUTENBERG EBOOK A SERMON PREACH'D ***

Produced by Lisa Reigel, and the Online Distributed
Proofreading Team at http://www.pgdp.net (This file was
produced from images generously made available by The
Internet Archive)

Transcriber's Notes: Every effort has been made to reproduce the original text as printed.

Sidenotes and footnotes in the original have been moved inline to follow applicable text.

[1]

A

SERMON

PREACH'D

Before the Right Honourable

THE

LORD-MAYOR,

THE

Aldermen and Citizens of London,

AT THE

CATHEDRAL Church of St. Paul,
On Monday the 30th of Jan. 1709/10.

BEING

The ANNIVERSARY FAST for the Martyrdom

of King CHARLES the First.

By ANDREW SNAPE, D. D.

Chaplain to his Grace the Duke of Somerset,

and Rector of St. Mary at Hill.

LONDON: Printed for Jonah Bowyer, at

the Sign of the Rose in Ludgate-Street. 1710.

Garrard, Mayor.
Martis vii. die Februarii, 1709. Annoq; Regni Reginæ Annæ, Magnæ Britanniæ, &c. Octavo.

This Court doth desire Dr. Snape to Print his Sermon, Preach'd at the Cathedral Church of St. Paul, before the Lord-

Mayor, Aldermen and Citizens of this City, on Monday the Thirtieth of January last, being the Day of Humiliation for the
Martyrdom of King Charles the First.

GIBSON.

[2]

[3]

1 KINGS, XXI. 9, 10.

Proclaim a Fast, and set Naboth on high among the People:
And set Two Men, Sons of Belial, before him, to bear Witness against him, saying, Thou didst

blaspheme God and the King: and then carry him out and stone him, that he may die.

There is scarce any one Instance of the shedding innocent Blood recorded in Holy Scripture which has not at some time

or other been apply'd to the Occasion of this Day's Solemnity, even that of our blessed Saviour not excepted, whose Steps
we have with one Voice declar'd in the Service of the Church the blessed Martyr cheerfully to have follow'd. [Note: 2d
Collect for the day.] But here indeed it concerns us to tread warily. We can only affirm of the greatest Saints and brightest
Luminaries of the Church that they have made some faint Approaches toward that great Exemplar, without presuming to
equal either the Merits or the Sufferings of any meer Man to those of our crucify'd Redeemer: in all other Parallels there is
less Danger of Excess, since most of 'em will be found, in many Circumstances, to fall short of the Fact committed on this
Day.

Now altho' in such a comparative way of arguing, where we single out some remarkable Passage from the Records of

past Ages, and adapt it, as far as it will naturally bear, to some After-Occurrence that has fall'n out nearer our own Times, it
cannot be expected that both the Cases should be in all Respects exactly the same, without the least Variation, yet when we
can point out some of the principal and Master-Strokes of each of 'em which have a near Resemblance of one another,
when the Methods and Ways of Acting, the Motives and Inducements to it, with other concurrent Circumstances, are the
same; this may be enough to justify the Choice of the Subject, and make it serve at least as a fair Introduction to the Matter
in Debate.

I mention this, because of one remarkable Disagreement, which you must needs have been before-hand with me in

observing, between the Case of Naboth, and that of this Day's Royal Sufferer, who as he had Liv'd the Ornament, so Died
the Martyr of the English Church and Monarchy: And that is, that in the former of 'em, an innocent Subject was Murder'd
by a wicked King (or at least by his Instruments and Agents, not without his Approbation and Consent, as appear'd by his
subsequent Behaviour, in seizing his Inheritance, as well as by his own Confession, when he submitted to the Prophet's
Charge, and humbled himself for it) whereas in the latter, a just and pious King was depriv'd at once of his Crown and Life
by wicked and rebellious Subjects. But there are other Resemblances between 'em, that will make Amends for this
Disparity. And therefore I shall proceed.

I. To draw a Parallel between the two Cases, and shew what is common to 'em both.
II. To consider the Nature and Consequences of the Fact committed on this Day. And
III. I shall conclude with one or two Moral Reflections.

I. I am to draw a Parallel between the two Cases, and show what is common to 'em both. Here then we may observe,

that the Persons compar'd were both good Men: Both were Murder'd with a pretended Show of Justice, and with Religious
Solemnities: Both for the same Cause, because they would not part with the Inheritance of their Fathers: Neither of 'em
suffer'd singly; but the Enemies of each extended their Malice to the whole Race of 'em.

First I say they were both good Men. That Naboth was so, we may very fairly conjecture from his Behaviour in the

Matter of the Vineyard; and from the Severity of God's Wrath toward Ahab and his Family, for unjustly putting him to
Death. For altho' the Murder even of a wicked Man, either by false Accusation, or secret Treachery, is a very heinous and
detestable Thing; (and that Life that is Forfeited to Justice by a thousand real Crimes, yet if innocent quoad hoc, and taken
away by wicked Subornation, on weak and insufficient Evidence, for that which is not a Crime, or which was not
committed, will derive a Sentence of Blood-guiltiness, nay of the Shedding innocent Blood, on the Contrivers and Actors in
such an Execution;) yet we cannot suppose, that this is, in so excessive a Degree, provoking, or that it entails the Divine
Vengeance on so many Generations, as when the Person Condemn'd is eminent for Piety and Vertue.

If indeed we were to judge of Things by their first Appearance, the Carriage of Naboth toward Ahab, in denying him

his Vineyard, might seem to have been very Churlish and Undutiful, especially when offer'd a better Vineyard in Exchange
for it, or an equivolent in Mony. And the Kings condescending way of Address, when he thus expresses himself, If it shall
seem good to thee, and if it please thee; might be thought to have deserv'd a better Answer than, I will not give thee my
Vineyard.

But we must consider on the other Hand, that the Thing which the King desir'd, was absolutely Unlawful, and expressly

forbid by the Command of God; the smallest Ceremony of whose Appointment could not be dispens'd with. We may learn
from Lev. 25. and Num. 36. how straitly the Jews were enjoyn'd to look upon the Inheritance of their Fathers as Sacred:
The very numerical Lands and Possessions were to be continually preserv'd in the respective Families to which they were
allotted, and the present Occupants had no Power of totally alienating 'em, but only till they could be redeem'd by one of
their Kin, and not so long as that, if a Year of Jubilee should first happen, when all Things were to be restor'd as at the
beginning: And even that temporary Alienation was not to be made, but under the Pressure of extreme Necessity, which it
seems was not Naboth's Case. So that he look'd on the Proposal, as a Thing he could not with a safe Conscience comply
with, and therefore speaks, you see, with some Abhorrence of it, (tho' not altogether so bluntly as Ahab repeated it to his
Wife) The Lord forbid it me, that I shou'd give the Inheritance of my Fathers unto thee. From this I say, and the other
Consideration before-mention'd, we may reasonably infer that Naboth was a Man of Uprightness and Integrity; tho' the
Scripture has distinguish'd him by no other Title, but that of Naboth the Jesraelite.

But we have better Arguments than bare Conjectures and remote Conclusions to induce us to believe that our Martyr'd

[4]

[5]

[6]

[7]

[8]

Sovereign was highly deserving of this Character, of which we have all the Proof and Demonstration that 'tis possible for
one Man to have of the Integrity of another.

'Tis true, God alone is an infallible Judge and Discerner of the Heart; he only beholds with an unerring Eye the

Uprightness or Obliquity of Human Thoughts and Intentions; and therefore none but he can absolutely and decisively
pronounce of any Person, that he is either Holy and Sincere, or Wicked and Prophane.

But we Men must form our Judgment from the outward Actions, and wheresoever we find a regular Conduct, where all

the Duties to God and Man, as far as we can observe, are exactly and punctually discharg'd, where there are no visible
Infractions of Divine or Human Laws, or none but such as may be imputed to Human Frailty; we are to look upon a Person
so qualified as a Man of Probity and Vertue.

This is no more than is due in common Justice. But Christian Charity will oblige us yet farther, even where there are

some suspicious Appearances, if the Character of the Person be in other Respects unblemish'd; to err (if we must err) on the
better Side, and make a favourable Construction.

This is Spoken at large, and not that there is any Occasion for this last Supposal, with Regard to the Subject I am upon:

There being nothing in the Behaviour of that excellent Prince, that has so much as an indirect Aspect, nothing I mean that
can affect his general Character.

When I affirm this I consider him chiefly as a private Christian, for in his Royal Capacity indeed, as we find him

represented, by the designing Artifice of his malicious and restless Enemies, there are faulty Appearances enough. And yet
the very Persons, who thus industriously blackned and defam'd him, and loaded him with so many unjust Reproaches on the
Account of his Regal Administration; (which can never be so Excellent, as to give no Handle to the Factious, the Guilty,
and the Disappointed, to censure and malign it, and will be always liable to Misconstruction, the Reasons of State being so
Mysterious) yet cou'd never charge on him any gross Misbehaviour in Point of Moral Duty, any one habitual Vice, or
indulg'd Passion, tho' they wanted not Means of prying into his most secret Commerce and private Correspondence, and
nothing, we know, is so quick-sighted as Malice.

His Devotion to God was regular and constant both in publick and in private, and that, not cold and formal, but with an

ardent Zeal and enflam'd Affection. In the midst of the perplexing Cares that encompass a Throne, and with which his
Throne was peculiarly beset; he always found Leisure for the Exercises of Religion: He was never so dazl'd with the
Splendor of an Earthly Crown, as not to prefer before it a Heavenly and Immortal One: Nor was he ever unmindful of this
important Truth, that as his Subjects were accountable to him; (tho' in the End they quite inverted that Order) so was he
himself to render an Account of his Actions at a greater Tribunal before the King of Kings.

In the midst of the highest Plenty, and all the Means of gratifying a sensual Appetite that Royal Affluence cou'd

Administer, he was remarkably Temperate, Chast and Sober. His Conjugal Affection has been even imputed as a Crime.
He was an inviolable Observer of his Matrimonial Vow, a Vertue not too common in the World, a very rare one indeed in
Princes. Nor was he less eminent for Clemency and Justice, and a tender Regard for the Welfare of his Subjects.

And if we consider him in the last Scene of his Life, in his Behaviour both before, and at the Scaffold; we may observe

an admirable Composition of Christian Meekness, and Royal Grandeur, how under the extremest Pressures he wou'd never
be prevail'd with, to do any thing unbecoming either the Christian or the King.

As he had Liv'd, he Died a true Professor of the purest reform'd Faith: And his Character has this Advantage, even from

the reproachful manner of his Death; that his last Declaration so publickly made in the Face of the World, was not capable
of being denied, or misrepresented. Whereas had they dispatch'd him by Poyson or Assassination, or any other way of
Murder, that had carried less of Pomp and Ostentation; the Accusation had been obvious, that he Died a Papist, which his
Enemies would not have fail'd to have reported, and his Friends could not so convincingly have disprov'd.

His admirable and instructing Legacy to his Children, his Praying for his Murderers, his patient Resignation to the Will of

God, and indeed all the several Parts of his Deportment at that dismal Juncture; do conspire to raise in us the highest Esteem
and Veneration for his Memory. And sure we may allow to one who was endu'd with so large a Share of Vertues, with so
inconsiderable a Mixture of Defects, the Character and Denomination of a good Man. I mean, in a qualified Sense, for, in an
absolute Sense, we know who has told us, there is none good but God. And this is one Point in which Naboth and he
agree.

The next is, that they both were Murder'd with a pretended Show of Justice, and with Religious Solemnities.
In order to Naboth's Murder there was a Fast Proclaim'd, a solemn Assembly call'd, a formal Accusation forg'd, and

suborn'd Witnesses produc'd. The principally intended Wickedness was thus usher'd in with a preparatory Combination of
other Crimes; thus closely was the Train of Mischeif laid, by the Contrivance of wicked Jezebel; that Hypocrisy, Perjury
and false Judgment should be the Prelude and Introduction to Murder.

And was not this exactly the Case of our Royal Sufferer? Was there not a Day of Humiliation appointed? Was not the

nefarious Business in Agitation dignified with the specious Title of the Lord's Work? Did not the cheif Authors of that
Cruelty pretend to be seeking the Lord, whilst their Instruments were embruing their Hands in the Blood of the Lord's
Anointed.

How horribly did they profane the Name of God, whilst they invok'd him, as Accessary to their Bloody Machinations,

and besought him to strengthen their Hands in that diabolical Work! How wretchedly did they pervert his Word, which
teaches all Obedience and Reverence to Princes; whilst even from those sacred Writings they would pretend to justify not
only the highest Insolence and Contempt, but even the actual Murder of his Lawful Vice-gerent! To how base Purposes
were the Ordinances of Religion prostituted, whilst they fasted for the Success of that impious Act, which it requires a
perpetual Fast to deprecate the Guilt of: And made long Prayers only for a Pretense, when they were making a Royal

[9]

[10]

[11]

[12]

[13]

Widow, and devouring Houses and Lands, stately Palaces, and Princely Revenues with insatiable Greediness! How ill did it
accord with their profest Purity and Godliness, after they had strain'd at so many Gnats, to swallow such a Camel!

Could they, in Reality, have been held by any Religious Ties, they would have paid some Regard, if not to the general

Precepts of Obedience, if not to the former Oaths of Allegiance they had taken; yet at least to their own Solemn League
and Covenant, that precious Test of Disloyalty, they so eagerly contended for, and which they had contriv'd as a Snare for
others, whilst, thro' the Deadness of their Consciences, they were unrestrain'd themselves.

Even that Engagement, rebellious as it was, provided for the Security of the King's Person, which they were bound, by

all that was Sacred, to protect and defend; and consequently the putting him to Death, besides all the other bad
Circumstances, was an Act of the most deliberate Perjury that ever was committed.

But as if something was still wanting to fill up the Measure of their complicated Impiety; they added Hypocrisy to the

rest, gave a Religious Turn to their execrable Proceedings, and in the Depth of all this Mischeif, pretended a Zeal for God's
Glory, and to have nothing so much at Heart, as promoting the Purity of his Worship.

Nor was Piety the only false Pretence, they wou'd make a show of Justice too: They would seem to do that by Law,

which was an open Violation of all the Laws both of God and Man. To this End was erected a Mock-Tribunal of Self-
created Judges, who by Vertue of that usurp'd and imaginary Authority, presum'd to set before 'em as a Criminal, their
unquestionably rightful Sovereign. They had false Witnesses, Sons of Belial, ready at hand to have born their Testimony
against him, and to have charg'd him with such Things, as he not only, in Fact, was clear of, but which he was not capable of
committing.

Naboth indeed might, 'tho' he did not, have Curs'd God and the King. [Note: So the Hebrew Verb should be rendred

here, as it is elsewhere. The Arabick and Chaldee express it by two different Words. Thou didst Blaspheme God, and
Curse the King.] There were really such Offences, tho' there was no such Offender. Whereas in the Case of our Martyr'd
Prince, the Crime its self was as Fictitious as the Personal Charge. He not only was not, but cou'd not be guilty of that
Treason they accus'd him of, since by our known Constitution, it was against himself only that any Treason cou'd be
committed. We find in no Records the mention of such a Crime, as the Lese-Majesty of the People, nor that the cruellest
Tyrants were ever tax'd with being Rebels to their own Subjects. 'Tis possible for 'em to Misgovern, to subvert
Fundamentals, to abuse their Trust, or to forsake it, and drive the People to a Necessity of transferring their Allegiance (of
which our own Times have furnish'd us with an Instance:) But they can never be guilty of Treason, nor suffer the Punishment
of Traytors.

When therefore the good King disown'd this illegal Judicature, and refus'd (as he well might) to Plead his Cause before

'em; they still went on with a Mask of Justice, and in Mock-Representation of a legal Process, to Sentence and Condemn
him, and Sign a Bloody Warrant for his Execution.

Another Thing in which his Case does nearly resemble that of Naboth is, that they both were Murder'd for the same

Cause, because they wou'd not part with the Inheritance of their Fathers.

Naboth might have compounded for his Life, by relinquishing his Vineyard, nay he might have had an equivalent too.

But as he conceiv'd himself bound in Conscience, religiously to preserve his original Patrimony, he was under an unhappy
Necessity of making such a Refusal, as brought him to that untimely End.

And the Desire of his Inheritance was the Motive that induc'd our unnatural Country-men, to take away the Life of their

Lawful King. The Inherent-Rights and Prerogtiaves of the Crown, which his Royal Predecessors had uncontestably enjoy'd,
thro' a Succession of many Ages, were one after another disputed with him, and in the End violently extorted. What he
cou'd depart from, with safety to his Conscience and Honour, he gave 'em, by a voluntary Consent, to preserve the Quiet of
his Kingdom; but when he perceiv'd that nothing wou'd content 'em; (their Demands still rising, as his Concessions were
larger) he adher'd with a steddy Resolution to those Branches of Power, which he judg'd to be inseparable from the Royal
Dignity, and parted with them and his Life together.

Before they had thus compass'd their wicked Ends, and were become Masters of all without Controul, whilst there was

yet the Appearance and Shadow of Kingly Government, and nothing cou'd be valid without the Royal Sanction; even then,
tho' they left him the Name, they arrogated to themselves the Power. With what repeated Importunities did they Daily tear
from him his most trusted and faithful Servants, under the Character of Evil Counsellors, and thrust into his Presence and
Councils, their own Mercenary Creatures, Men of notorious Faction and Disloyalty, the profest Haters both of his Person
and Authority, as the only Men to be confided in! How justly might he have answer'd their haughty and unreasonable
Demands (for such in Effect were their humble Petitions) in the Words of the wisest of Princes (when a very improper
Application was made to him, in behalf of one, who had so little Pretension to Favour, that Impunity was more than he had
deserv'd) Ask for him the Kingdom also. [Note: 1 Kings 2. 22.]

They wanted, in short, such a Power as should create Dependencies on them, and tie fast to their Service such

Instruments of Mischeif as they should have Occasion to make use of. And not to descend to all the several Branches of
Royalty, 'twas Dominion and Government they aim'd at; an Affectation of Lording and Ruling it, was the real Ground of their
seditious Outcries (as the Event sufficiently show'd) however they varnish'd over their Designs with more plausible
Pretences.

Once more, we may observe another Resemblance between these two Innocent Persons, in that neither of 'em suffer'd

singly, but the Enemies of each extended their Malice to the whole Race of 'em. Tho' the History now before us is silent as
to Naboth's Family, and only relates what befel him in his own Person; yet we may learn from 2 Kings 9. 26. what
became of 'em. Surely I have seen Yesterday the Blood of Naboth, and the Blood of his Sons, saith the Lord, and I
will requite thee in this Plat.

[14]

[15]

[16]

[17]

It cannot, I confess, be equally affirm'd, with relation to our Martyr'd Sovereign, that the Blood of his Sons too calls for

Vengeance, that only Stream of Royal Blood having been Spilt, that ran within his own Veins. But tho' they escap'd with
Life, (no Thanks to the Usurpers of their Inheritance that they did so) yet were they devested of their just Rights, which none
of 'em had then done any thing to forfeit, driven into Exile, branded with Names of Infamy and Reproach, and declar'd
Traytors and Rebels themselves, as well as their Abettors and Adherents.

Having said thus much by way of Parallel, give me leave to conclude the Comparison between these two Innocents, as I

first introduc'd it, with taking Notice of one other material Difference between the two Histories. Naboth's Murderer, tho'
above the Reach of human Justice, saw, and confess'd, and bewail'd his Guilt, and humbled himself so effectually before
God, that the Vengeance he requir'd for that innocent Blood (for innocent Blood will be aveng'd, nor is it any Security to
us, that it was not shed by us, or in our Days) was not immediately taken, but postpon'd till another Generation.

But the Royal Murderers show'd no Remorse. The Regicides of this Day continu'd to the last Inflexible and Obdurate:

Their Hearts were so hardned by the just Judgment of God for their accumulated Wickedness; that even those of 'em who,
by his peculiar Providence, were reserv'd for publick Justice, were so far from any Signs of Repentance, that they even
Gloried in the inhuman Deed. I come now in the

II. Place to consider the Nature and Consequences of the Fact committed on this Day. The Nature of it may be in a

great Measure judg'd, from what has been already said. But farther to convince us of the enormous Guilt of it, let us take it,
as attended with the following Circumstances.

For a Sovereign and Hereditary Monarch (it was then an Hereditary Monarchy sure) after many other previous

Outrages and Affronts, to be brought to the Bar, as a common Malefactor, and that before a pretended High-Court
compos'd of his own Subjects, surrounded with a Guard of his own Soldiers, to be Arraign'd of Treason, to be Sentenc'd
to Death, and Executed on a Scaffold, in his Capital City, and before the Walls of his own Palace: And all this to gratify
the Ambition or Revenge of a few turbulent Spirits, whilst a far greater Number, who disapprov'd of that rigorous Extremity,
cou'd yet be contented to stand by as unconcern'd Spectators, and suffer the bloody Tragedy to be Acted, without offering
to interpose, or stirring to the Rescue of their Prince: The Fact I say thus circumstantiated, is not to be equal'd in any
History, by which Majesty its self, as well as the Person of the King, was so outragiously insulted.

And that all this should be done in a Kingdom, by the undoubted and fundamental Laws whereof (I speak in the very

Words of a Law, made indeed since the horrid Fact, but made, not to constitute, but recognize this Essential Prerogative,
as antecedently inherent in the Crown, that) neither the Peers of the Realm, nor the Commons, nor both together, in
Parliament, or out of Parliament, nor the People Collectively, nor Representatively, nor any other Persons
whatsoever, ever had, have, or ought to have any coercive Power over the Persons of the Kings of the Realm.
[Note: Stat. 12. Car. 2. Ch. 30. §. 7.]

And if no such Authority was lodg'd with the whole Body of Subjects, how much less cou'd it be claim'd by that

inconsiderable Remnant of one House, which without the Concurrence of the other, and whilst the far greater Part of its
own Members were kept out by Force of Arms; had the Confidence to usurp the venerable Name of Parliament.

Never was that happy Part of our Constitution, that Necessary Fence against Arbitrary Rule, and Bulwark of

English Laws and Liberties, so reproachfully perverted. Never were the People of England so untruly said to be
represented: which they no more were, by the corrupt Refuse of that Assembly; than the Catholic Church was fairly
represented in the pretended Council of Trent, where only those cou'd be admitted, who were the known Favorers of the
Pope's Supremacy, and who wou'd be sure to do his Work effectually.

But let us suppose they had a Power over his Person, and withal that he had misemploy'd his Regal Administration as

much as some have represented him to have done; let us take all for Truth that inveterate Malice, or factious Prejudice has
endeavour'd to fasten on him; even these Provocations were far from sufficient to justify so extravagant a Remedy as the
shedding of his Blood.

Much less when they liv'd under so mild a Government, and a Prince so tender of the Rights and Liberties of his

Subjects as he naturally was in his own Temper.

I pretend not to deny that, even in his Reign, there were some just Causes of Complaint, some real Grievances, some

unwarrantable Impositions and unjustifiable Demands. Princes are but Men, and fallible like other Men, nor is it any great
Wonder if the best of 'em mistake the Extent of their Prerogative, when persuaded into an undue Opinion of it, by those that
shou'd advise 'em better.

But how easily might those Greivances have been set right in Time, had not the rough and undutiful Manner in which the

Redress of 'em was sought, made him believe for a time there were none that needed it. But when once he was convinc'd of
their Reality, how willingly did he redress 'em all, and more than all, that cou'd with any show of Justice be complain'd of, or
be thought to deserve the Name of Hardships! How often might Things have been brought to a better Temper, and the
unhappy Breach accommodated, had not their own Obstinacy prevented it, whom no Degree of Royal Condescension
would satisfie or appease; but his Blood they would have, and his Blood they had: The Guilt whereof has ever since lay
heavy on this sinful Nation, and even now calls for our deepest Humiliation, to deprecate that Vengeance of Almighty God,
which might justly be inflicted on the remote Posterity of the Actors in that unnatural Parricide.

He has abundantly testified his Displeasure at it, by many bad and mischeivous Consequences it has produc'd, some of

which we still smart under, tho' not the first I am going to mention, which is

The Confusion of those Times that immediately ensu'd. The miserable State of Anarchy to which this unhappy Country

was reduc'd, after the Extirpation of the Royal Family, may be a Warning to all querulous Innovators, who are never

[18]

[19]

[20]

[21]

[22]

contented with the present State of Things. They compass'd their Wish at last, and had the Satisfaction of seeing both
Kingly and Episcopal Government at once abolish'd, and themselves, (as they suppos'd) in a State of religious and civil
Liberty.

But did they enjoy that Liberty any otherwise than in Name? Did it not cost 'em much dearer to maintain their new

Lords in their ill-gotten Tyranny, than ever it had done to supply the Exigencies of their lawful Prince? Was the Freedom
of Parliament, and Right of Elections more inviolably kept? Were they less under the Terror of an armed Force? Were
there fewer Executions, Fines and Imprisonments? Was the Course of the Law more free and undisturb'd, or Justice
more equitably and impartially Administer'd? Were the Taxes more moderate, the Loans of Money less constrain'd, or the
Public Faith (when no Body knew what or where the Public was) a better Security for what was lent, than before this
violent Convulsion of the State.

No. The Reverse of all this is notoriously true, if there be any Truth in History. They dream't and rav'd of Oppression

before, but they were then opprest in Earnest. They were before chastis'd with imaginary Whips, but then with real
Scorpions. And surely it was a just Judgment of God upon 'em for their Inconstancy of Temper, and Eagerness for a
Change, that when once they had shaken off their just Allegiance, and chose new Masters for themselves, they were
afterwards forc'd to be perpetually changing, and cou'd find no Power that was able to protect 'em long, but saw more
Turns and Revolutions in the Compass of a few Months, than had happen'd in a Thousand Years before.

New Schemes and Models of Government were daily Fashion'd, some of which died in Embryo, others made a Blaze

for a short Time, but no sooner had they turn'd themselves to the new-started Light, in hopes to be warm'd and directed by
it, but the Airy Meteor disappear'd.

'Twas a common Thing then to see Servants on Horseback, whilst Princes walk'd on Foot, to see the meanest of the

People in the highest Places; and one might have seen Jotham's Parable exactly verified, when instead of the Fatness of the
Olive, and the Fruitfulness of the Vine; the Supreme Dominion was invested in the despicable, the useless, the hurtful
Brambles.

Then as to Spirituals. Did the Authors of those Troubles find their Account in 'em? Were they able at last quietly to

Establish their own Way of Worship, and had they not many contending Rivals? Were not their own Complaints against the
Hierarchy, of taking too much upon 'em, imposing on the Lord's People, and depriving 'em of their Christian Liberty,
return'd upon themselves? Was there a greater Advancement of Piety, whilst the Sacrament was rarely Administer'd, the
Catechizing of Youth exceedingly neglected, and almost all Religion resolv'd into Hearing? Was there a greater Liberty of
Conscience, when the prevailing Sect for the Time Condemn'd the Toleration of the rest as Anti-christian?

——En quo Discordia Cives

Perduxit miseros!

These were the Blessed Fruits of Discord and Rebellion. This was the Price of over-turning a legally and peacably

settled Constitution.

As another bad Effect (but God be prais'd that's over too) of this Day's Cruelty, may be reckon'd the imminent Danger

we were in, not many Years since, of the Return of Popish Superstition into this Nation, to which, in all human Probability,
the greatest Part of it had in a little time relaps'd, had not Providence defeated the Designs that were form'd against our Holy
Religion, by the late Happy Revolution.

That very Danger, I say, of Popery, may be imputed, in its Original, to those who, by Banishing the Royal Progeny,

and obliging 'em to fly for shelter to the Court of a Popish Prince, expos'd 'em to the utmost Temptation of changing the
Religion of the Country they had left, for that of the Place where they were Entertain'd. It did, in Fact, so happen, that they
were earnestly solicited to that Effect, and one of 'em, we know, (and we had like to have known it at too dear a Rate)
unhappily complied with the Temptation.

But there are some ill Consequences of that great Rebellion, that still affect us, and particularly the unhappy Divisions

that reign among us. 'Tis a sad and deplorable Thing indeed, that Men who are Professors of the same Religion, who have
the same Political Obligations, who are bound by all the Ties both of Interest and Duty to direct their Designs and Actions to
the same End, should notwithstanding, fly into such opposite Extremes, and brand each other with such opprobrious Names.

Such Jealousies and Surmises, such Names of Distinction, and forming of Parties, were the fatal Beginnings of that

Intestine War, which depopulated and laid Wast this flourishing Kingdom, and ended in the Murder of the Sovereign, and
the total overthrow of all orderly Government both in Church and State. And that Spirit of Division which then began to
Reign has never since been totally ejected.

Add to this, that many loose Principles as to Government, were then imbib'd, of which it were much to be wish'd, there

were no Tincture still remaining.

And (which is worst of all) it is too certain that the Pretences to a more than ordinary Sanctity, and the great Apperance

of Godliness in such Numbers of Men, who yet, when the Mask was off, were found to be wicked to the last Degree, and
to have acted by no Principles but Iuterest and Ambition; gave an unhappy Disgust to many Observers of their Conduct,
against all that favor'd of Piety and Goodness, and rais'd an unjust suspicion in 'em, that all Religion was counterfeit, that
whoever went under the Character of a devout Person, was only acting a Part, in order to deceive. Thus were the Seeds of
Atheism and Irreligion sown, which have since thriven but too well, and yielded a very ungracious Encrease.

1. To the same Cause too we may ascribe almost all our Differences in Religion. We can call upon all the Persuasions

but one, who enjoy the Benefit of the Toleration, (and may it ever be enjoy'd by Consciences truly tender) to look back to
those unhappy Times for their first Original, and see, in the midst of how much Licenciousness and Disorder they were

[23]

[24]

[25]

[26]

[27]

propagated, and began to spread.

I shall only crave your farther Patience, while I apply what has been said in two short moral Reflections, both which I

shall take from the concluding Prayer in the Service for the Day, where we beseech God, that neither the splendor of any
thing that is great, nor the Conceit of any thing that is good in us, may any ways withdraw our Eyes from looking
on our selves as sinful Dust and Ashes.

1. Then, from the tragical Event of this Day, we may observe the Uncertainty of all Human State and Grandeur. Of

how short Continuance, and consequently of how little Value is the most glittering Pomp, that attracts our vain Eyes, and
strikes us with Admiration! Of how slippery a Tenure must lesser Dignities and Honours be, if Majesty it self be so
insecure! How little is the Condition of Princes to be envied, who have often Occasion to envy the Quiet and Repose of the
meanest of their Subjects, who can Sleep securely, whilst they are waking and caring for 'em! They are equally expos'd to
Pain and Sickness, to Infirmity and Diseases; they lye as open to a natural, and much more open to a violent Death. Plots
and Conspiracies, Assassinations and Poysonings are Accidents peculiar to the Royal List of Mortality, and seldom bring
a Subject to his End.

Nor is the Fame of Princes less liable to Injury, than their Persons. Calumny dares even assault the Throne, and fears

not to trample on Regal Sepulchers. There is none so great and inaccessible, as to be out of the Reach of that intruding
Monster; who will blacken and sully the clearest Fame, turn the brightest Ornaments and Beauties into Deformities, detract
from the most Heroical and Princely Vertues, and transform, to the Appearance of such as see by her Glass, a good Josiah
into a wicked Jeroboam. And as the most conspicuous Greatness is no Preservative against the common Calamities of the
World, so neither

2. Is the most eminent Goodness. Tryals and Afflictions are the common Lot of Mortality, and every Man, more or less

must sustain his Share of 'em. In this, the Righteous and Wicked fare alike, nor can a Man judge of Love or Hatred by all
that is before him.

There are indeed many Passages of Scripture, that encourage a good Man to expect even the Blessings of this Life, and

ordinarily Speaking, he does actually enjoy 'em, at least in a contented Mind and quiet Conscience, which comprehends 'em
all. But we are to look upon these Passages, as moral Observations, not as absolute Promises: That according to the most
rational, most probable, most natural Event, such temporal Blessings would be allotted to good Men, not that each particular
good Man should be possess'd of every one of 'em, for that would be in some Measure, to have his Portion here.

All this is beside our Contract with God. The Reward there stipulated, is the Kingdom of Heaven, and if he does think

fit to add these Things unto us, and to enlarge our Portion, by the Accession of some external good Things, 'tis over and
above our covenanted Recompence.

But whatever the Lot may be of a righteous Man here on Earth, he will be sure of his Reward in a better Place, in

those Regions of endless Bliss and Glory, where the Blessed Martyr, whom we this Day Commemorate, we may
Charitably presume, is now adorn'd with that Crown of Life, which he Purchas'd by his constant Perseverance unto
Death.

FINIS.

BOOKS Printed for, and sold by Jonah Bowyer, at the Rose in Ludgate-street, near

the West-End of St. Paul's Church.

Fourteen Sermons, preach'd on several Occaosins, together with a large Vindication of the Doctrine contain'd in the

Sermon preach'd at the Funeral of Mr. Thomas Bennet. By Francis Atterbury, D. D. Dean of Dean of Carlisle, Preacher
at the Rolls, and Chaplain in Ordinary to her Majesty.

Not included in the said Volume; a Spittal Sermon preach'd at St. Bridget's Church, before the Right Honourable the

Lord-Mayor, &c.

Concio ad Clerum Londinensem, habita in Ecclesia S. Elphegi, Maij 17. 1709. A Francisco Atterbury, S. T. P.

Carliolensis Ecclesiæ Decano, & Regiæ Majestati a Sacris Domesticis.

Sancti Patris nostri Joannis Chrysostomi Archiepiscopi Constantinopolitani de Sercerdotio Libri VI. accessere

Dissertationes quædam Promiales de Dignitate Sacerdotali, item S. Chrysostomi Vita e Celeber. Cavij Historia
Litteraria desumpta. Adornavit, Præfationemq; adjecit Joannes Hughes, A. M. Collegij Jesu apud Cantabrigienses
Socius. Cantabrigiæ Typis Academicis.

Instructions for the Education of a Daughter, by the Author of Temelachus. To which is added a small Tract of

Instructions for the Conduct of young Ladies of the highest Rank, with suitable Devotions annex'd. Done into English, and
revis'd by Dr. Geo. Hicks: The second Edition.

The glorious Descent, or the Blessings of the Holy Ghost, represented in thre Discourses on St. John, vi. 7. Lately

preach'd at Triploe near Cambridge. To which are added, three other Sermons, Two on the Feast of Easter; and, one on
the Nativity of our Lord. By Edmund Brome, B. D. and Fellow of St. John's College in Cambridge, being improv'd with
Notes and Enlargements.

An Account of the Earl of Peterboroughs Conduct in Spain, chiefly since the Raising the Seige of Barcelona, 1706.

To which is added the Campagne of Valencia. With Original Papers. The second Edition corrected.

[28]

[29]

[30]

Epicteti Enchiridion, made English, in a Poetical Phrase. By Ellis Walker, M. A.
A Sermon preach'd at the Anniversary Meeting of the Sons of the Clergy, in the Cathedral Church of St. Paul, on

Thursday, Dec. 2. 1708. By Phillip Basse, D. D.

A Sermon Preach'd before the Sons of the Clergy, at their Anniversary-Meeting in the Church of St. Paul, Dec. 6.

1709. By Francis Atterbury, D. D. Preacher at the Rolls, Dean of Carlisle, and Chaplain in Ordinary to Her Majesty. To
which are annex'd, An Abstract of the Charter, erecting the Corporation; and a True Account of the Sums, distributed
sinee its Erection.

Just Publish'd

A True State of the Case of the Reverend Mr. Greenshields, now Prisoner in the Tolbooth in Edenburgh, For

Reading Common-Prayer, in an Episcopal Congregation there; tho' qualify'd by taking the Oaths, and praying for the
Queen and Princess Sophia. With Copies of several Original Papers relating to his Accusation, Defense, Imprisonment,
and Appeal, first to the Lords of the Session in North-Britain, and since to the House of Lords.

End of the Project Gutenberg EBook of A sermon preach'd before the Right
Honourable the Lord-Mayor : the aldermen and citizens of London, by Andrew Snape

*** END OF THIS PROJECT GUTENBERG EBOOK A SERMON PREACH'D ***

***** This file should be named 48370-h.htm or 48370-h.zip *****
This and all associated files of various formats will be found in:
http://www.gutenberg.org/4/8/3/7/48370/

Produced by Lisa Reigel, and the Online Distributed
Proofreading Team at http://www.pgdp.net (This file was
produced from images generously made available by The
Internet Archive)

Updated editions will replace the previous one--the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for the eBooks, unless you receive
specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook
for nearly any purpose such as creation of derivative works, reports,
performances and research. They may be modified and printed and given
away--you may do practically ANYTHING in the United States with eBooks
not protected by U.S. copyright law. Redistribution is subject to the
trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full
Project Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works

1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the
person or entity to whom you paid the fee as set forth in paragraph
1.E.8.

1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg-tm electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg-tm License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country outside the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
eBook or online at www.gutenberg.org. If you are not located in the
United States, you'll have to check the laws of the country where you
are located before using this ebook.

1.E.2. If an individual Project Gutenberg-tm electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase "Project
Gutenberg" associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg-tm License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm web site
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original "Plain
Vanilla ASCII" or other form. Any alternate format must include the
full Project Gutenberg-tm License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works
provided that

* You pa...